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This essay attempts to bring Ibn ‘Arabi - the greatest
systematizer of Islamic mysticism - into focus. In the beginning, it
gives some necessary biographical aspect of his life in order to
provide some basic insights into the thought development of his
illustrious career. He was born in twelfth century A.D in
Mediterranean city of Murcia in the golden age of Muslim Spain
which laid foundation of enlightenment and world class knowledge,
sacred as well as mundane, in the European content. The Muslim
Spain was the first country of the world which promoted a sociointellectual environment based on diversification and cosmopolitan
values. Ibn ‘Arabi completed his formal education in the capital city
of Seville. Wherein he not only reached the heights of religious and
spiritual education but also became committed to the cause of
diversification of and deterritorialized humanism. At the age of thirty
eight he started a journey to the Islamic East. This Sufi wanderer
travelled from monastery to monastery and place to place.
Ultimately, he arrived in Mecca – the holiest city he dreamt to see
and have direct experience of the Numinous. There he began writing
the longest of his many works, the Futuhat al-Makkieya, in which his
system of Tauhid- e- Wujudi started taking a proper shape. Ibn
‘Arabi vast and complex system reached its culmination in Fusus- alHikam. His system is combination of classical Sufism, neo Platonic
philosophy, and Muslim Theology, exoteric as well as esoteric . I
have propounded the thesis that since his interpretation of Wahadat
al Wujud remains within the properly looked after boundaries of
Immanental and Transcendental aspects of Islamic theism, he cannot
treated as monist or as a Sufi belonging to the Natural Mysticism. I
have refuted these views as rigorously as I could. I have come to the
conclusion that despite all intellectual transgressions he might have
committed, Ibn ‘Arabi squarely remains within the limits of Islamic
theism. He rejects the view that a Sufi can reach the level of Oneness
and insists that since unitive fusion is impossible, there can be no
question of incarnation of spirit in a body.
Dr.Iqbal Afaqi . (2011) ابن عربی, Al-Hikmat: A Journal of Philosophy, Volume 31, Issue 01.
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